Agam 45 Anuyogdwar Sutra Hindi Anuwad

This is a comprehensive summary of the Jain text, Agam 45, Anuyogdwar Sutra, Hindi Anuwad, authored by Dipratnasagar and published by Dipratnasagar. The text is a Hindi translation and commentary of the Anuyogdwar Sutra, which is the second Chulikastotra (supplementary scripture) within the Agam literature.

The Anuyogdwar Sutra, as translated and elaborated by Muni Deepratnasagar, serves as a guide to understanding various classifications and concepts within Jain philosophy and scripture. It systematically explores the meaning and context of key terms and principles, providing a structured approach to Jain knowledge.

Key Themes and Concepts Covered:

The Anuyogdwar Sutra, as presented in this translation, delves into a wide array of topics, broadly categorized as follows:

1. Knowledge and its Classification:

• The sutra begins by outlining the five types of knowledge in Jainism: Abhinibodhika (sensory perception), Shruta (scriptural knowledge), Avadhi (clairvoyance), Manahparyaya (telepathy), and Kevala (omniscience).
• It discusses which of these knowledges are "sthapya" (establishable/teachab le) and which are "sthapaniy" (non-establishable/non-teachable), explaining that only Shruta knowledge is imparted by a guru.

2. The Concept of "Anuyog":

• The text elaborates on the process of "Anuyog," which refers to the exposition, explanation, and analysis of scriptural knowledge.
• It details how Anuyog applies to Angapravishta (part of the scripture) and Angabahya (outside the scripture) texts, and within Kalikashruta and Utkalikashruta (temporal and non-temporal scriptures).

3. The Core Concept of "Aavashyak" (Essential Duty/Practice):

• A significant portion of the sutra is dedicated to a detailed exploration of "Aavashyak."
• Four Types of Aavashyak:
  • Nama-Aavashyak: The name "Aavashyak" itself.
  • Sthapana-Aavashyak: Symbolic representations of Aavashyak through art, writing, etc.
  • Dravya-Aavashyak: The material or substantial aspect of Aavashyak.
    • Agam Dravya-Aavashyak: Practicing Aavashyak based on learned scriptural knowledge, even if not fully utilized.
    • No Agam Dravya-Aavashyak: Categorized into Jnayaka Sharir (knowledge-holder's body), Bhavya Sharir (potential body), and other related bodies. This section also categorizes them as Lokika (worldly), Ku-pravachanika (false teachings), and Lokottara (transcendental).
  • Bhava-Aavashyak: The inner, spiritual essence of Aavashyak.
    • Agam Bhava-Aavashyak: The conscious and applied practice of Aavashyak.
    • No Agam Bhava-Aavashyak: Further divided into Lokika (worldly practices), Ku-pravachanika (practices of false ascetics), and Lokottara (transcendental spiritual practices).
• The text provides a deep dive into the nuances of these types, illustrating them with examples and philosophical distinctions.

4. The Concept of "Shruta" (Scriptural Knowledge):

• Similar to Aavashyak, Shruta is also analyzed through its four aspects: Nama-Shruta, Sthapana-Shruta, Dravya-Shruta, and Bhava-Shruta.
• The Dravya-Shruta is further divided into Agam and No Agam, with detailed explanations of the bodies associated with each.
• The text distinguishes between Lokika and Lokottara (transcendental) Bhava-Shruta, highlighting the scriptural knowledge of the Tirthankaras as Lokottara.

5. Classification of "Skandha" (Sections/Collections):

• The concept of Skandha is broken down into Nama-Skandha, Sthapana-Skandha, Dravya-Skandha, and Bhava-Skandha.
• Dravya-Skandha is meticulously explained through its various types (Agam and No Agam) and sub-types, drawing parallels with the analysis of Aavashyak and Shruta.

6. Detailed Examination of "Upakrama" (Initiation/Approach):

• The sutra dedicates significant space to Upakrama, outlining its six types: Nama, Sthapana, Dravya, Kshetra, Kala, and Bhava.
• Each of these is further subdivided and explained, with a particular focus on the intricacies of Dravya-Upakrama, Kshetra-Upakrama, Kala-Upakrama, and Bhava-Upakrama.
• The concepts of Aanupurvi (sequential order) and its various manifestations across different categories (Dravya, Kshetra, Kala, etc.) are extensively discussed, along with the different Nayas (perspectives) that interpret them.

7. The Seven Nayas (Perspectives):

• The text systematically explains the seven Jain Nayas: Naigama, Sangraha, Vyavahara, Rjhusutra, Shabda, Samabhirudha, and Evambhuta.
• Each Naya's approach to understanding reality, particularly in relation to concepts like "Aanupurvi" and "Skandha," is elucidated.

8. Numerous Classifications of Names (Nama):

• A considerable portion of the text is dedicated to classifying "Nama" (names) into ten categories: Ekanama (one name), Dvinama (two names), Trinama (three names), Chatur-nama (four names), Pancha-nama (five names), Shadanama (six names), Saptanam (seven names), Ashtanama (eight names), Navanama (nine names), and Dasanam (ten names).
• Each of these categories is further broken down into sub-types, often with philosophical explanations and examples drawn from Jain cosmology, religious practices, and grammar.
  • Saptanam (Seven Names): Focuses on the seven musical notes (Svara) and their importance in music and spiritual practice, including their qualities, origins, and the types of people associated with them.
  • Ashtanama (Eight Names): Deals with the eight case endings in grammar (Vibhakti) and their application in conveying meaning.
  • Navanama (Nine Names): Explores the nine Rasas (emotions/sentiments) in poetry and drama, relating them to ethical conduct and spiritual principles.
  • Dasanam (Ten Names): Covers various ways names are formed and categorized, including those derived from context, grammatical rules, substance, action, and combination.

9. Detailed Analysis of Pramana (Means of Valid Knowledge):

• The sutra systematically discusses the four types of Pramana: Dravya-Pramana (substance), Kshetra-Pramana (space), Kala-Pramana (time), and Bhava-Pramana (state/quality).
• Each of these Pramanas is further broken down into its constituent parts, often involving complex numerical and dimensional classifications, especially in the context of the Jain universe.
  • Dravya-Pramana: Explains measurements related to grains, liquids, weights, and counting.
  • Kshetra-Pramana: Details measurements of space, including the different realms of the universe (Adho-loka, Tiryak-loka, Urdhva-loka) and the various units of measurement.
  • Kala-Pramana: Discusses time measurements, from the smallest unit (Samaya) to vast cosmic cycles (Pudgalapravarthana), including the concept of Palayopama and Sagaropama.
  • Bhava-Pramana: Examines the states of existence (Odayika, Aupashamika, Kshayika, Kshayo-pashamika, Parinamika, Sannipatikika) and their classifications.

10. Concepts of Vaktavyata (Statement/Expression), Arthadhikara (Subject Matter), and Samavataar (Co-existence/Inclusion):

• The sutra clarifies the different ways of expressing truths (Vaktavyata), the subject matter of each section of the Aavashyak (Arthadhikara), and how different elements exist together or are included within each other (Samavataar).

11. Nichepa (Placement/Classification) and Anugama (Concomitance/Inclusion):

• The text explains the process of Nichepa, which involves categorizing concepts according to Nama, Sthapana, Dravya, and Bhava.
• Anugama, the study of how these categories relate to each other and their attributes, is also extensively discussed.

Overall Purpose and Significance:

The Anuyogdwar Sutra, as presented in this translation, is a crucial text for understanding the logical structure and systematic classification of Jain knowledge. Muni Deepratnasagar's translation and commentary aim to make this complex scripture accessible, providing clarity on the intricate definitions and interrelationships between various Jain philosophical concepts. It serves as a foundational text for those seeking a deeper comprehension of the Agam literature and the principles of Jainism. The book is a testament to the translator's dedication to disseminating Jain knowledge.